An Old Man’s Tale: My Many Years With Saint Bernard Of Clairvaux

2020 ◽  
pp. 141-180
Author(s):  
Brian Patrick McGuire

This chapter studies how, in the years that followed the final departure of Saint Bernard of Clairvaux from Italy, he encountered what might be called “one damn thing after another,” the chaos that makes up the very stuff of history and human life. Probably during Lent of 1139, he faced his first challenge. His friend and later biographer, William of Saint-Thierry, sent him a brief treatise attacking the theology of Peter Abelard. Sometime between May of 1139 and June of 1140, Bernard composed a fairly lengthy treatise attacking what he considered to be the heresies of Abelard, concerning the doctrines of the Trinity and the Redemption. He addressed it to no less a person than Pope Innocent II, the very man from whom he temporarily had broken off contact because of Innocent's refusal to reinstate Cardinal Peter of Pisa. The Abelard affair thus forced Bernard to get back in touch with Rome and abandon the solitude he must have sought at Clairvaux after the death of his brother Gerard.


2020 ◽  
pp. 215-250
Author(s):  
Brian Patrick McGuire

This chapter shows how the last years of Saint Bernard of Clairvaux, from 1150 until his death on 20 August 1153, were spent in a flurry of activities that provide little indication that he was a dying man. Indeed, he was still involving himself in matters outside the Cistercian Order, so his commitment hardly reflects the situation of someone in the process of dying. Bernard seems to have suffered from some kind of gastric disturbance, perhaps a result of his ascetic way of life. It is something of a wonder that a man who for years had experienced stomach cramps and could hardly consume food or drink, could continue to be active for such a long time. Bernard refused to make any concessions to his own weakness and went ahead with his concerns, dictating one letter after another. One can assume that for the most part he had to remain at Clairvaux during these years, except for a final excursion that brought him to the city of Metz in what today is the north of France. Bernard was tireless, willing, perhaps obsessed with responding to requests for help from other churchman.


1938 ◽  
Vol 43 (4) ◽  
pp. 836
Author(s):  
Austin P. Evans ◽  
Watkin Williams

2019 ◽  
pp. 114-133
Author(s):  
Adam Kromer

At the end of the 12th century, the regent of Pomerelia Sambor I founded a Cistercian monastery near Gdańsk. The monks, who came there from their home monastery in Kołbacz, called the new monastery “Oliva”. In the Cistercian tradition, this name referred to the Biblical symbol of the olive tree. Historians favour an allegorical etymology of the monastery’s name, but some scholars attempt to link it to the symbol of the Mount of Olives. In the 20th century Polish linguists put forth a hypothesis about the Slavic provenance of the monastery’s name. Reconstructed as “*Oława”, it was supposed to be a river name. According to this hypothesis, the name “Oliva” is supposed to have resulted from the Cistercians changing the original name due to a phonetic association with the Mount of Olives (“Montes Olivarum”). However, not only the absence of the supposed original name in the source texts speaks against this hypothesis, but also the Cistercian custom of giving monasteries completely new names, often allegorical. The authors of the hypothesis also completely disregarded the meanings the Cistercians were giving to Biblical symbols. What is especially important in this case is the relation between the olive tree and the monastery’s patrons: the Blessed Virgin and Saint Bernard of Clairvaux.


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